Tanzania is endowed with numerous resources including livestock. It is number three country in Africa in terms of livestock population after Ethiopia and Sudan. Currently, the country (Tanzania) has more than 22 million livestock, of which at least 95% are indigenous animals kept under traditional livelihood model known as indigenous pastoralism. At least 70% of Tanzanians earn their living through agro-pastoralism whereby around 40% of them entirely practices indigenous pastoralism.

This is a stakeholder submission prepared by a coalition of 24 pastoralists and huntergatherers’ Civil Society Organizations (CSOs), forums, networks and groups. The stakeholders submission is a compilation of primary and secondary sources of information, evidence and facts collected through consultative meetings and interviews with civil society organizations, public officials and community members, experts on pastoralism as well as members of the academia.

Until recently, the Pokot in the highlands of the Baringo area in Kenya have practised semi-nomadic pastoralism. Today they are rapidly sedentarizing and in many areas suitable for farming, they are adopting rain-fed agriculture. As a result of these dynamics, claims to individual property on de facto communal rangelands have arisen, and to such an extent that they seriously threaten the peace of the community. This article explores the conflicts that emerge in the transition from common property to private tenure.

This issue paper No. 6 of the Rangelands Series consolidates a set of case studies which document how pastoralists plan landvand resource use in pastoral and agro-pastoral areas of Ethiopia. 

No.7 issue of the Rangelands Series goes through experiences of joint village land use agreements and planning.

Since 2009, Oxfam and others have been raising the alarm about a great global land rush. Millions of hectares of land have been acquired by investors to meet rising demand for food and biofuels, or for speculation. This often happens at the expense of those who need the land most and are best placed to protect it: farmers, pastoralists, forest-dependent people, fisherfolk, and indigenous peoples.

 

Formal land titles are rare in pastoral communities around the world. In the past, this presented hardly any problems, since pastoral land was seen as of little use by most outsiders. But with growing competition for areas legal uncertainty is becoming an increasing threat to the livelihoods of pastoralists.

This issue paper No. 6 of the Rangelands Series consolidates a set of case studies which document how pastoralists plan land and resource use in pastoral and agro-pastoral areas of Ethiopia. 

As part of the Global Call to Action in Indigenous and Community Land Rights, this brief puts the spotlight on the need to secure land rights for the world's pastoralists, as pastoralism is practised by an estimated 200-500 million people. Pastoralists manage rangelands that cover a quarter of the world's land surface but have few advocates.

"Pastoralists have been widely accused of being economically inefficient and turning their ‘over-grazed’ pastures into deserts. But these presumptions are not based on evidence and are usually very wide of the mark."

This briefing note call attention to the ongoing situation of harassments and arbitrary arrests of human rights defenders in Loliondo in northern Tanzania.It offers an account of the recent events taking place in the area and background information.

IWGIA believes that these developments are a cause of great concern. The detentions, harassment and trumped up charges undermine civil society and other stakeholders, limiting their options to carry out human rights work in Tanzania.

Pastoralism is a livelihood system based on free-grazing animals that is used by communities in marginal areas. The land may be marginal for various reasons, including poor water supply or soil quality, extreme tem - peratures, steep slopes and remote - ness. Pastoralism enables communi - ties to manage their resources in a sustainable, independent and flexible way. It is marked by rights to com - mon resources, customary values and ecosystem services. Some pastoralists combine livstockkeeping with growing crops for food or forage.

This article addresses political rights and identity among Il Chamus of Baringo District, Kenya, a small group of agro-pastoralists related to the Maasai. It discusses an important 2006 judicial ruling from the High Court of Kenya that specified a political constituency and national representation for the community, and shows how the state and its actions undermined its implementation.